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Would he not be perplexed and believe the objects now shown him to be not so real as what he formerly saw ? ; Yes, not nearly so real. And if he were forced to look at the fire-light itself, would not his eyes ache, so that he would try to escape and turn back to the things which he could see distinctly, convinced that they really were clearer than these other objects now being shown to him? Yes. And suppose someone were to drag him away forcibly up the steep and rugged ascent and not let him go until he had hauled him out into the sunlight, would he not suffer pain and vexation at such treatment, and, when he had come out into the light, find his eyes so full of its radiance that he could not see a single one of the things that he was now told were real ?

The rationalistic tendency seems to us the proper startingpoint simply because we are at the end of a development in the course of which rationalism has triumphed. Obviously it has a real basis in human life, yet it does not of itself point towards philosophy ; on the contrary it harks back to a pre-human stage For it is closely allied to the in the evolution of intelligence. capacity shewn by the highest animals those immediately below man in the scale of intelligence to act in and on their environment with understanding '.

But as human weakness cannot attain that order in its knowledge, and in the meantime man conceives a human nature more firm than his own, and at the same time sees nothing that could prevent him from acquiring such a nature, he is incited to seek means which should lead him to such perfection and everything that can be a means to enable him to attain it is called a true good. For the greatest good is for him to attain to the enjoyment of such a nature together with other individuals, if this can be.

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Dawn of Philosophy 1950 by R. F. G. HULL LONDON

by Robert

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